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﴿ وَأَمَّا ٱلۡغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤۡمِنَيۡنِ فَخَشِينَآ أَن يُرۡهِقَهُمَا طُغۡيَٰنٗا وَكُفۡرٗا ﴾

سورة الكهف

“As for the boy, his parents were believers, and we feared that he would overburden them with his rebellion and disbelief[38].

﴿ كَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ ﴾

سورة الصف

Greatly hateful in the sight of Allāh is that you say what you do not do.

﴿ فَأَرَادَ أَن يَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ فَأَغۡرَقۡنَٰهُ وَمَن مَّعَهُۥ جَمِيعٗا ﴾

سورة الإسراء

So he intended to drive them from the land, but We drowned him and those with him all together.

﴿ وَحِفۡظٗا مِّن كُلِّ شَيۡطَٰنٖ مَّارِدٖ ﴾

سورة الصافات

And as protection against every rebellious devil

﴿ وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۖ وَيَوۡمَ يَقُولُ كُن فَيَكُونُۚ قَوۡلُهُ ٱلۡحَقُّۚ وَلَهُ ٱلۡمُلۡكُ يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ ﴾

سورة الأنعام

73. It is He Who has created the heavens and the earth in truth, and on the Day (i.e. the Day of Resurrection) He will say: "Be!", - and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well-Aware (of all things).

﴿ هَٰذَا يَوۡمُ لَا يَنطِقُونَ ﴾

سورة المرسلات

35. That will be a Day when they shall not speak (during some part of it),

﴿ لَيۡسَ لِوَقۡعَتِهَا كَاذِبَةٌ ﴾

سورة الواقعة

There is, at its occurrence, no denial.

﴿ فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡكُمُ ٱلۡبَيِّنَٰتُ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ ﴾

سورة البقرة

But if you slip [i.e., deviate] after clear proofs have come to you, then know that Allāh is Exalted in Might and Wise.

﴿ وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة الأنعام

The Word of your Lord is perfect in truthfulness and justice; none can change His Words[36], and He is the All-Hearing, the All-Knowing.

﴿ وَيُطَافُ عَلَيۡهِم بِـَٔانِيَةٖ مِّن فِضَّةٖ وَأَكۡوَابٖ كَانَتۡ قَوَارِيرَا۠ ﴾

سورة الإنسان

And there will be circulated among them vessels of silver and cups having been [created] clear [as glass],

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Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "The testimony of a Bedouin against a city dweller is not permissible.''

Narrated by Ibn Majah - Narrated by Abu Daoud

This Hadīth illustrates one of the impediments to the acceptance of testimony; a desert dweller may not testify concerning a city or town dweller. The reason is that the testimony is doubtful; for why should a person who lives away and does not usually know the situation in town testify to something that happens there? Also, the reason could be that the desert people are usually rough and ignorant, and they might not take the testimony seriously, for they do not know the standards of preserving people's rights. This was the view of Imām Mālik and Imām Ahmad. However, the majority of scholars held that the testimony of desert people is accepted due to the general indications of evidence. They interpreted this Hadīth to be referring to the desert people whose trustworthiness and reliability is not verified.

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) issued judgments based on an oath and a witness.

Narrated by Muslim

This Hadīth constitutes a fundamental principle in Islamic jurisprudence. It shows that the Prophet (may Allah's peace and blessings be upon him) issued judgments based on a claimant's oath and one witness if it was difficult to bring another witness. This applies to issues related to money and similar things. However, a testimony must be provided. First, the witness should testify and then the claimant should be sworn in. If only one witness is available, the situation will not be settled, but it is more likely to be in the claimant’s favor. So an oath is recommended to be taken by the party who has the strongest claim. This view is adopted by the majority of the Companions, Tābi‘is, and the three Imāms (Mālik, Ash-Shāfi‘i, and Ahmad).

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) suggested to some people that they should take an oath. When they hurried to do so, he said that lots should be cast to decide which of them should take the oath.

Narrated by Bukhari

In this Hadīth two people were disputing over something that they did not possess and for which they had no evidence (of possession). The item was being held by a third party. The Prophet (may Allah's peace and blessings be upon him) said that they should take an oath. They both hurried to take the oath, so he said that a lot should be cast to decide who would take the oath first. The point of the Hadīth is that if two men claim possession of an item that a third party holds, and, if they have or do not have any proof and the third party does not know to which of them the item belongs, they should cast lots. The winner should then take an oath and will get the item.

Abu al-Hawrā’ as-Sa‘di reported: I said to Al-Hasan ibn ‘Ali (may Allah be pleased with him and his father): What did you memorize from the Messenger of Allah (may Allah's peace and blessings be upon him)? He said: I memorized from the Messenger of Allah (may Allah's peace and blessings be upon him): "Leave what you doubt for what you do not doubt; indeed, truthfulness is tranquility, and lying is doubt."

The Prophet (may Allah's peace and blessings be upon him) commanded that one should leave whatever words or deeds he has doubts about, whether they are prohibited or not, unlawful or lawful, and choose instead what is not doubtful—things whose goodness and lawfulness he is certain about, as such things bring tranquility and comfort to the heart, whereas whatever is doubtful sows anxiety and confusion in the heart.

Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Allah loves that His dispensations be taken as He loves that His obligations be observed."

Narrated by Ibn Hebban

The Prophet (may Allah's peace and blessings be upon him) reports that Allah loves that people should take the dispensations He made lawful, such as lightening the rulings and acts of worship and making them easier for the performers, due to some excuse, like shortening and combining the prayers during travel - as He loves that His obligations and duties be discharged. This is because Allah's command in terms of dispensations and obligations is the same.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you feels something in his stomach and doubts whether he released some wind or not, he should not leave the mosque unless he hears a sound or smells an odor."

Narrated by Muslim

The Prophet (may Allah’s peace and blessings be upon him) explained that if a person feels some disturbance in his stomach and he is not sure whether something has come out of him, he should not leave his prayer and cut it off to renew his ablution, unless he ascertains that his ablution was broken, by hearing the sound of wind or smelling its odor. This is because a doubtful one does not nullify a certain thing, and he is certain about his purification but doubtful whether it has been broken or not.

Umm ‘Atiyyah al-Ansāriah (may Allah be pleased with her) reported: We were forbidden to follow funeral processions, but the prohibition was not mandatory for us.

Narrated by Bukhari & Muslim

A noble female companion, Umm ‘Atiyyah al-Ansāriah, reports that the Prophet (may Allah's peace and blessings be upon him) has forbidden women from accompanying the funeral processions. This is because woman are very delicate and emotional, and are not as patient and enduring as men at times of adversities and calamities. Thus, following the funeral procession will make women panic and distressed as they observe the dead person carried to the grave and left in it. Nevertheless, Umm ‘Attiyyah understood from the surrounding circumstances that this prohibition was not absolute or mandatory, and it does not mean that women are forbidden to do so. But the correct opinion is that women are forbidden to accompany funeral processions. Ibn Daqīq al-Eid said: "There are other Hadīths, which prove strongly prohibition of following funeral processions by women, more than this Hadīth."

Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, what if a man comes to me wanting to take my money?" He said: "Then do not give him your money." The man said: "What if he fights with me?" He said: "Then fight with him." The man said: "What if he kills me?" He said: "Then, you would be a martyr." The man said: "What if I kill him?" He said: "He would be in the Hellfire."

Narrated by Muslim

A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him what he had the right to do if a man came to him wanting to take his money unjustly. The Messenger of Allah replied: "Do not give him your money." The man asked what he had the right to do if that aggressor fought with him (over the money). The Messenger of Allah (may Allah's peace and blessings be upon him) told him to defend his money even if that led to fighting with that man, but first he had to try to ward him off by easier means, such as screaming for help or scaring him with a stick or shooting a bullet in the air. The man asked: What if he overpowered me and killed me; what would my fate be? The Prophet (may Allah's peace and blessings be upon him) said: You will have the reward of dying as a martyr. Then the man asked: What if I overpowered him and killed him while defending my property; what would my fate be? The Prophet (may Allah's peace and blessings be upon him) said: He will be in the Hellfire for an interval of time unless he believed that what he had done was lawful, for, if he did, then, in that case, he would remain in the Hellfire eternally, because he holds as lawful a deed that is unequivocally known to be unlawful in Islam.

Shurayh ibn Hāni' reported that he went to ‘Ā'ishah to ask her about wiping over the leather socks. She said: "You better go to ‘Ali ibn Abi Tālib and ask him, because he used to travel with the Messenger of Allah (may Allah's peace and blessings be upon him)." So, we asked him and he said: "The Messenger of Allah (may Allah's peace and blessings be upon him) set a limit of three days with their nights for the traveler, and one day and night for the one who is not traveling."

Narrated by Muslim

Shurayh ibn Hāni' is one of the companions of ‘Ali (may Allah be pleased with him). He went to ‘Ali seeking a ruling on the period of time wherein it is allowed to wipe over the leather socks. This inquiry came after our Mother ‘Ā'ishah (may Allah be pleased with her) had advised him to address his question to ‘Ali, who was an expert in the Sunnah of wiping (over the leather socks). Shurayh said: "We asked him about wiping", i.e. about the duration of its validity. "Wiping" means passing a wet hand over the organ and the leather sock, which is a foot covering made from leather that covers the heels and the ankles. A sock is anything that covers the feet and the ankles. It can be made from hair or wool, and can be thick or thin, and is worn in the cold. 'Ali ibn Abi Tālib (may Allah be pleased with him) told them that the duration for wiping is three days with their nights for the traveler, and one day and night for the one who is not traveling. This evidence supports the opinion held by the majority of scholars that the duration in which wiping remains valid is three days for the traveler and one day and night for the non-traveler. The traveler is granted a longer duration because he is more entitled to the concession than the non-traveler due to the hardship involved in traveling.

‘Abdullāh ibn ‘Abbās and Al-Miswar ibn Makhramah (may Allah be pleased with both of them) were at Al-Abwā' when they disagreed over a matter. Ibn ‘Abbās said: "The one in the state of Ihrām may wash his head." Al-Miswar said: "He may not wash his head." Ibn ‘Abbās sent me (the narrator) to Abu Ayyūb al-Ansāri (may Allah be pleased with him) to ask him about that. I found him taking a ritual bath between the two posts of a well, screened with a cloth. I greeted him and he said: "Who is that?" I replied: "‘Abdullāh ibn Hunayn. ‘Abdullāh ibn ‘Abbās sent me to ask you how the Messenger of Allah (may Allah's peace and blessings be upon him) used to wash his head while in the state of Ihrām. Abu Ayyūb put his hand on the cloth and lowered it until I could see his head, then he said to the person who was pouring out the water for him: 'Pour', and he poured some over his head. He passed his hands over his head from back to front then from front to back and said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) washing it like this." Another narration adds: So Al-Miswar said to Ibn ‘Abbās: "I will never argue with you again."

Narrated by Bukhari & Muslim